there is a sutta which talks of building parks and ponds which seem to generate merit for long periods. I always thought my monthly direct debit as something like that! it doesnt matter eventually- the whole point of dana for me atleast is to give rise to wholesome states of mind.

rowyourboat wrote:there is a sutta which talks of building parks and ponds which seem to generate merit for long periods. I always thought my monthly direct debit as something like that! it doesnt matter eventually- the whole point of dana for me atleast is to give rise to wholesome states of mind.

Cariyapitaka Atthakatha, translated by Bhikkhu Bodhi

The perfection of giving is to be practiced by benefiting beings in many ways — by relinquishing one's happiness, belongings, body and life to others, by dispelling their fear, and by instructing them in the Dhamma.

Herein, giving is threefold by way of the object to be given: the giving of material things (amisadana), the giving of fearlessness (abhayadana), and the giving of the Dhamma (dhammadana). Among these, the object to be given can be twofold: internal and external. The external gift is tenfold: food, drink, garments, vehicles, garlands, scents, unguents, bedding, dwellings, and lamps. These gifts, again, become manifold by analyzing each into its constituents, e.g., food into hard food, soft food, etc. The external gift can also become sixfold when analyzed by way of sense objects: visible forms, sounds, smells, tastes, tangibles, and non-sensory objects. The sense objects, such as visible forms, become manifold when analyzed into blue, etc. So too, the external gift is manifold by way of the divers valuables and belongings, such as gems, gold, silver, pearls, coral, etc.; fields, land, parks, etc.; slaves, cows, buffaloes, etc.

The heart of the path is SO simple. No need for long explanations. Give up clinging to love and hate, just rest with things as they are. That is all I do in my own practice. Do not try to become anything. Do not make yourself into anything. Do not be a meditator. Do not become enlightened. When you sit, let it be. When you walk, let it be. Grasp at nothing. Resist nothing. Of course, there are dozens of meditation techniques to develop samadhi and many kinds of vipassana. But it all comes back to this - just let it all be. Step over here where it is cool, out of the battle. - Ajahn Chah

rowyourboat wrote:there is a sutta which talks of building parks and ponds which seem to generate merit for long periods.

Even better than that...

"Here, if a certain person, while giving a gift, or undertaking the precepts, or observing the uposatha, or setting out drinks and refreshments for the use of passing travellers, or beautifying the area around his home, or worshipping a cetiya, or adorning a cetiya with perfumes and garlands, or circumambulating a cetiya, or engaging in any wholesome kamma belonging to the three planes, does not do so for the sake of a fortunate destiny, or birth, or relinking, or becoming, or wandering in saṃsāra, or continuing in the cycle, then all of these actions tend to the sundering of bonds, and are inclining, tending and sloping towards Nibbāna."(Nidd.ii.424)

Best wishes,Dhammanando Bhikkhu

...and this thought arose in the mind of the Blessed One:“Who lives without reverence lives miserably.”— Uruvela Sutta, A.ii.20

It were endless to dispute upon everything that is disputable.— William Penn Some Fruits of Solitude,

rowyourboat wrote:there is a sutta which talks of building parks and ponds which seem to generate merit for long periods.

Even better than that...

"Here, if a certain person, while giving a gift, or undertaking the precepts, or observing the uposatha, or setting out drinks and refreshments for the use of passing travellers, or beautifying the area around his home, or worshipping a cetiya, or adorning a cetiya with perfumes and garlands, or circumambulating a cetiya, or engaging in any wholesome kamma belonging to the three planes, does not do so for the sake of a fortunate destiny, or birth, or relinking, or becoming, or wandering in saṃsāra, or continuing in the cycle, then all of these actions tend to the sundering of bonds, and are inclining, tending and sloping towards Nibbāna."(Nidd.ii.424)

Best wishes,Dhammanando Bhikkhu

what is a Cetiya?and what does relinking mean?

Just wondering not come across those words/ideas before

This offering maybe right, or wrong, but it is one, the other, both, or neither!Blog,-Some Suttas Translated,Ajahn Chah."Others will misconstrue reality due to their personal perspectives, doggedly holding onto and not easily discarding them; We shall not misconstrue reality due to our own personal perspectives, nor doggedly holding onto them, but will discard them easily. This effacement shall be done."

Manapa wrote:Hi Dhammanandowhat is a Cetiya?and what does relinking mean?

A cetiya (Sanskrit caitya) is about the same as a stupa.

Relinking (paṭisandhi) is the abhidhammic term for the moment of rebirth.

Best wishes,Dhammanando Bhikkhu

Thanks

This offering maybe right, or wrong, but it is one, the other, both, or neither!Blog,-Some Suttas Translated,Ajahn Chah."Others will misconstrue reality due to their personal perspectives, doggedly holding onto and not easily discarding them; We shall not misconstrue reality due to our own personal perspectives, nor doggedly holding onto them, but will discard them easily. This effacement shall be done."

I tend to reflect on one of the first 6 recollections daily. Today I contemplated the Devas by reading verses from the Devatāsaṃyutta and Devaputtasaṃyutta of the Saṃyutta Nikāya. I'm surprised The Recollections aren't talked about more considering they the original "meditation objects" prescribed to lay followers.

Thank you for bumping this topic and allowing me to recollect the recollections!

Metta,Retro.

If you have asked me of the origination of unease, then I shall explain it to you in accordance with my understanding: Whatever various forms of unease there are in the world, They originate founded in encumbering accumulation. (Pārāyanavagga)

Exalted in mind, just open and clearly aware, the recluse trained in the ways of the sages:One who is such, calmed and ever mindful, He has no sorrows! -- Udana IV, 7

I also make use of the Recollections, especially the first. And I am glad when anyone brings them up, because they are roundly ignored by today's meditation industry. The sutta makes it clear that they are serious and useful subjects for meditation, and AN I.30 (or 1.296) says they can lead to enlightenment. There are probably not many who reflect on the devas, and I'm not sure how to go about that myself. But please keep exploring and share your experiences whenver you like.

Richard wrote:There are probably not many who reflect on the devas, and I'm not sure how to go about that myself.

I'm not sure whether you do or not, but I think that if you didn't believe in devas to start with, or had doubts about their existence, it would be disingenuous and counter-productive to try that one. The recollections that resonate will most likely produce the results highlighted in the sutta.

Metta,Retro.

If you have asked me of the origination of unease, then I shall explain it to you in accordance with my understanding: Whatever various forms of unease there are in the world, They originate founded in encumbering accumulation. (Pārāyanavagga)

Exalted in mind, just open and clearly aware, the recluse trained in the ways of the sages:One who is such, calmed and ever mindful, He has no sorrows! -- Udana IV, 7

I used to do Buddhānussaṭi a while back. I basically skimmed through the Viṣhuddimagga instructions, which go into descriptions of nine qualities of the Buddha, and picked out "Arahatō" meaning "awakened, having destroyed all defilements". Buddhānussaṭi produces a wonderful sense of ṣaddhā and gladness. If it is not one's main practice, I believe traditionally it is recommended when one is feeling uninspired to practice. (Viṣhuddimagga mentions some more benefits, among which a sense of fearlessness was something I also found to be true.) In fact, assuming one is a Buddhist, I wonder if it makes a better entry point to meditation, rather than, say Ānāpānasaṭi - which I think is not the easiest to develop (at least in my experience).

"Delighting in existence, O monks, are gods and men; they are attached to existence, they revel in existence. When the Dhamma for the cessation of existence is being preached to them, their minds do not leap towards it, do not get pleased with it, do not get settled in it, do not find confidence in it. That is how, monks, some lag behind."- It. p 43